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A Manual Explanatory of Chart, 
RELIGION AND SCIENCE: 



AND THE 



Twelve Axioms of History. 




BY P. A. EMERY, M. A ., 

Author of "Order of Creation," "Inner Life Night *-t"0^ 

Thoughts;' etc., Founder of "Kansas Deaf-Mute Inst." 
Principal of Chicago Deaf- Mute School, etc., etc; 

THE TWIN RIVE RS, A P OEM BY J. T. C. 

APPENDIX 

Containing a brief Biographical Sketch of the Author and 
a written delineation of his phrenological character. 

PUBLISHED BY CHICAGO. 

MRS. M. A. EMERY, 1875. 









Entered according to Act of Congress, in the year 1875, 

BY P. A. EMERY, 
In the Office of the Librarian of Congress at Washington. 



Weller & Metcalf, Printers, 
Chicago, Illinois. 



<2* 



I 

THE MOST PATIENT OF COMP ANIONS, 
THE MOST FAITHFUL OF COUNSELLORS, 
THE MOST UNTIRING OF HELPERS, 
AND THE SINCEREST OF FBIENDS, 

MY DEAF-MUTE WIFE. 

WHO, 
BY HER PATIENT, 
ENDURING AND UNWEARIED TOIL IN THE 
MAINTENANCE OF OUR FAMILY, DURING THE YEARS THAT I 
HAVE BEEN OUT OF PROFESSIONAL EMPLOYMENT, HAS CON- 
TRIBUTED SO LARGELY TO THE SUCCESS 
OF MY LABORS FOR 
THE 

GOOD OF OTHERS, 

AND THE BENEFIT OF OUR DEAR CHILDREN, 

THIS LITTLE VOLUME IS MOST AFFECTIONATELY DEDICATED 

BY 

THE AUTHOR. 



Contents. 



Dedication 5 

Why this Work is Published 9 

Twelve Axioms of History 13 

Amplification of the Axioms 17 

Explanation of Chart. 

Mathematics of History 55 

Design of Chart 58 

The First Golden Age (Fig. 1*) 59 

The First Silver Age (Fig. 2) 63 

The First Brazen Age (Fig 3) 67 

The First Iron and Clay Age (Fig, 4) 68 

The Second Clay and Iron Age (Fig. 5) 68 

The Second Brazen Age (Fig. 6) 69 

The Second Silver Age (Fig. 7) 70 

The Second Golden Age ( Fig. 8) 72 

The Millennium 74 

The End of Time 75 

How the Millennium and End of Time is found 76 

Why Chart Printed in Colors 77 

Corroborative Testimony 81 

Religion and Science compared to Two Rivers — A 

Poem on Chart 87 

* Refers to corresponding number on Chart. 



Contents of Appendix. 

Whv this Appendix 94 

Biographical Sketch 

Nativity and Parentage 95 

When and How Hearing was Lost 96 

Begins Manual a. b. c. at the Ripe Age of 21 97 

What Sciences and How they were Studied 97 

Motive and Stimulus to so much hard Study 99 

Why the Honorary Degree of A. M. was conferred 100 

When and to whom Married 100 

Kansas Life : Famine; "Kansas Deaf-Mute Insti- 
tute" ; "Home Circle," etc 100 

Chart, il Order of Creation,'' 101 

Chart, " Religion and Science," 102 

As an Educator 103 

Personal Appearances 104 

Is compared to the Founder of the " object system " 105 

His Future predicted 106 

Phrenological Character 

Organization more for Mental than Physical Labor 109 

"Many Ideas" 110 

Moral and Intellectual Character and Tendency... 112 

Organization for a 4< good Writer " 114 

Inventor 114 

And a " good Minister," etc , . . . 115 



Why This Work is Pub- 
lished. 

1. A desire to give to others, especially to 
that large class of persons who have neither 
the time nor the means of acquiring for 
themselves, the results of long and patient 
study and much thought in the form of a 
Chronology brief, accurate, and always avail- 
able. To select and extract from a mass of 
miscellaneous matter the few grains of his- 
torical dates, marking the principal events, 
of scientific, civil and religious history of the 
world : and to arrange them in an attractive 
and useful form, especially adapted to the 
young, and at the same time not less worthy 
the attention of the mature of all classes, is 
the aim of the author. 

2. To demonstrate, as perfectly as the 
limits of the work will permit, that the his- 
tory of individuals, of nations, and of the 



10 



world, both as to science and to religion, is 
cast in a circular form and is a mathematical 
problem that can be solved by mathematical 
rules. Every circle, historical as well as 
geometrical, is divided by two lines crossing 
at right angles in the center, and dividing it 
into four equal parts. These again may be 
subdivided into as many sections as are neces- 
sary, each grand division, half or quarter, 
being always equal to the other. Take for 
illustration the history of a man. The time 
of his life is divided into four principal eras ; 
childhood, youth, manhood, and old age. 
The full circle of one man's life will vary 
somewhat from that of another, some scarce- 
ly going beyond sixty years, and others 
attaining to the ripe old age of ninety or one 
hundred years. But one part will harmonize 
with the others. Slow development in attain- 
ing to maturity will, as a rule, indicate long 
life, and a rapid development of powers and 
an unnatural precocity will indicate a rapid 
decline and a short life. These instances, of 
course, refer to cases where the circle is fully 



11 

run, and not cut short by accident or abnor- 
mal causes. Hence parents and teachers of 
science or morals should lead and direct the 
youthful powers in normal action, and not 
crowd and force them into an unnatural 
action. The process of cramming and crowd- 
ing the young of all ages so largely practiced 
in our public schools, and higher institutions 
of learning, is highly detrimental to the men- 
tal powers, which should be cultivated rather 
in the use than the mere accumulation of 
knowledge ; and which should not be forced, 
especially in children, into unnatural tension 
or into distasteful and repulsive directions. 
While we believe that early habits of dili- 
gence and usefulness are of the utmost impor- 
tance, the natural bent, inclination and taste 
of the child or youth for any especial trade or 
profession ought to be conscientiously con- 
sulted. 

3. To show as nearly as may be from the 
dates in our possession, that as the two 
halves of anything are equal, one with 
the other, so the two great periods of the 



12 



world's history — the decline of the human 
race from a golden age of innocence, through 
a silver, and a copper, to one of iron and 
clay (Dan. ii, 31-33) and the return — must 
correspond one with the other as to their prin- 
cipal dates, events, and order of progressions. 
It will be seen by a reference to our manual 
that we have demonstrated that the full 
inauguration of the Millennial era is yet in 
the somewhat distant future, and will be 
reached only through the orderly progress of 
the race in natural and spiritual regeneration. 

4. We ask for our little work a patient 
and careful examination, a candid and kindly 
criticism, and a friendly and fraternal accep- 
tance of its truths and forbearance with its 
errors. We are all of one family, all endur- 
ing the same imperfections and evils, all 
aspiring to the same great end, happiness 
and peace, and it becomes us all to contribute 
our utmost to the great work of the world's 
redemption and final glory. 

Chicago, 111, 1875. P. A. -& 



AXIOMS OF HISTORY. 



Twelve Axioms of History. 

1. History is based upon the rotations of 
humanity on the dial of time. Fig. 1-8* ; 
P. 17f. 

2. Sacred History is the record, written or 
unwritten, of the evolution of internal human 
science. P. 19f 

3. Profane History is the record, written 
or unwritten, of the evolution of external 
human science. P. 23f 

4. Retrogression is an internal downward, 
and progression an internal upward move- 
ment of man, which is ultimated on the 
external plane, and noted on the dial of time. 
P. 27f 

* Refers to figures on Chart — "Religion and Science." 
t Refers to pp. in manual to Chart do do 



14 



5. Man's internal state is the cause of his 
external retrogression or progression ; hence, 
his outward corresponds to his inward state. 
P. 30f 

6. Former states with the race, as with 
individuals, never return. Human cycles are 
spirals, not planes. P. 32f 

7. "History repeats itself" — not identi- 
cally ; but each cycle rises, step by step, on 
the ladder of time — first internally, and then 
externally. P. 34f 

8. The history of religion keeps pace with 
that of science ; and man's internal nature is 
potent in making his external history.* — 

P. 36f 

9. Religion is the aspiration of the human 

for the Divine, and is an impulse implanted 
in all men. P. 38f 

10. Idolatry — abnormal religion — is the 
inverted use of man's religious nature; by 
heathen in idol worship, by Christendom in 
the love of rule, of pleasure, of honor, and 
of wealth — the love of self and the world. — 
P. 40f 

* Sickness, wars, pestilence, etc., are caused by man's 
abnormal spiritual state. P. 65. 



15 

11. Arcana Coolestia and Nat ura are corre- 
lated as soul and body, religion the soul, sci- 
ence the body — microcosm and macrocosm. 
P. 46f 

12. When the spiritual and the natural 
arcana are correctly understood, and their 
laws fully obeyed, then, not before, will 
humanity enter the millennial state or second 
Golden Age ; then will be completed the first 
round on the human dial of time. P. 5 If 

2 



^zksiPiLiiFxajvrioiiNrs 

OF 

-A-ZXHO^vdlS OF HISTOBY. 



AN AMPLIFICATION 



Twelve Axioms of History; 



Fall and Rise of Religion and Science. 

AXIOM I. 
History is based upon the rotations of hu- 
manity on the dial of time. Fig. 1 — 8.* 

1. Motion, in its primary elements, is of 
two forms ; the circular and the linear. The 
variations of these and their combinations 
give us all the varieties known, in mechanics 
and nature. The linear, under varied im- 
pulses becomes zig-zag, irregular and angular. 
The circular, in like manner, becomes undu- 
latory, rolling and spiral. 

The circular has respect to beauty, har- 
mony and good ; the linear, to brilliancy, 
magnificence and truth. The spiral, to the 
progressions of goodness by truth to develop- 
ment and use. 

* Refers to figures on Chart—" Religion and Science." 



18 

2. The moral evolutions of man have refer- 
ence to his quality as to good ; the scientific, 
as to truth In the former, man's course is 
in a circle or ellipse ; while in the latter, it 
is angular and forward from point to point.* 
It is this variety of condition and state with 
man that is the foundation of all history. 
The union of good and truth in the Creator, 
and their united communication to all cre- 
ation cause and necessitate progression and 
development in all created things as a primary 
law of their existence. Did good exist alone 
without truth, all things would move in a 
fixed, unvarying circle ; and did truth exist 
alone without good, all things would fly off 
in a tangent, without an end or use. The 
perfect combination of these principles in 

creation gives development, progression and 
use. 

3. History results from the combined orbi- 
tal and forward movements of the race, mor- 
ally and scientifically, socially and politically, 

* See Paths of Religion and Science on Chart. Relig- 
ion is represented by the winding red path ; and Science 
by the zig-zag blue path. 



19 

internally and externally. It is germinated 
within, and ultimated without in the deeds 
of men and nations. The rise, development, 
consummation and decay of nations and peo- 
ples, has been repeated over and over again ; 
and will continue so to be repeated till the 
restoration of all things and the redemption 
of the race. 

AXIOM II. 

Sacred History is the record, written or un- 
written, of the evolution of internal human sci- 
ence. 

1. Sacred history is the record of the fluc- 
tuations of the church. The church consists 
in the principles of spiritual science and its 
indwelling life, evolved and developed through 
various dispensation, especially as revealed in 
the sacred Word of God. The Word from 
first to last is a repository of spiritual science 
as applicable to man, vailed in an allegorical 
account of creation and the early history of 
the race, and a fragmentary history of a single 
people. The history of creation as given in 
the first chapters of Genesis, is true in sub- 



20 



Stance and in fact, but is allegorical as to 
time and the method of creative procedure. 
Facts of science, especially those of geology, 
prove the process to have extended over vast 
ages instead of six ordinary days of time. 
The primary significance of the account lies 
in its correspondence with the internal moral 
recreation of man from a state of chaos, 
darkness and moral death into which he had 
degenerated since the inversion of order in 
his internal nature. 

2. The waters upon which the Spirit of 
God moved were the falsities of a disorderly 
science, generated in the mind by its inverted 
action in making the sensual and external 
the supreme, and by reasoning from natural 
scientifics as causes to spiritual results as 
effects. The light which shone upon the 
darkness, was the light of pure spiritual 
truth or science, let into the mind — revealing 
its darkness, vacuity and moral chaos. The 
light is pronounced good, orderly — genuine 
truth — and there was then a distinction made 
between the darkness of false science in the 



21 



mind, and the inbeaming truth of genuine 
science let in from the superior degree above. 
And the light was called day, and the dark- 
ness night, — and the evening (falsity) and 
the morning (truth) were the first day (or 
state with man). 

That this is the primary significance of 
this account may be further seen by the fact 
that the two great lights and all the lesser 
lights — sun, moon and stars — -were not creat- 
ed until the fourth day; whereas in the actual 
course of creation they undoubtedly preceded 
the first beginnings of the earth by long ages. 
It is clearly established that the earth pro- 
ceeded from the sun as its source, and that 
the stars are evidently much more ancient 
than the sun itself. The whole account is, 
without doubt, written from the point of 
man's regeneration, and is a correspondential 
account of the progress of good and truth in 
the human soul and mind. Thus we have 
the productions of the vegetable kingdom 
prior to the existence of the sun, which is, m 
truth, the sole vivifying influence of nature. 



22 



With this correspondential interpretation all 
becomes clear, harmonious and rational. 
Life in the soul is generated by the over- 
brooding Spirit, after the admission of light — 
truth — and the re-ordering of the chaotic 
elements, and their separation and arrange- 
ment into some order, while yet the principle 
of Love (the sun), and wisdom (the moon), 
and the knowledges of faith (the stars) were 
inoperative with man in a degree sufficient to 
enable him to produce any acts from genuine 
good ; signified by living creature that mov- 
eth and winged fowl that fly, and creeping 
things and cattle and beast of the earth : 
things that have some life. Man can pro- 
duce nothing which is good in itself so long 
as he works from himself, for the selfhood is 
evil, and all things that flow from it are of a 
like quality. But when Love to the Lord 
becomes the dominant principle and source 
of action, and charity the prevailing social 
condition, he then for the first time begins to 
live, and his works have life, and are good. 



2; 



AXIOM III. 
Profane History is the record, written or un- 
written, of the evolution of external human 
science. F. 1 — 8.* 

1. The science of humanity embraces all 
the questions of individual obligations, social 
problems and political rights, with all ques- 
tions of industry — labor, commerce, the arts 
and sciences, literature and religion — in short, 
all that concerns a people and conduces to 
their progress and well being. History is 
the record of the experience of a people in 
these various interests; the record of the ex- 
periments made and the results obtained, the 
conclusions drawn and the courses adopted, 
the laws enacted and the effects of all these 
on the welfare of the people. 

2. Profane history is the record of all the 
experiences, vicissitudes, fluctuations and ca- 
tastrophes of individuals, nations, and peoples 
that have passed across the stage of life and 
left their impress upon the human race — 
religions and their influences alone excepted. 

* Refers to figures on Chart — "Religion and Science/, 



24 



It is the province of history to faithfully re- 
cord the entire experience of the age and 
people of which it treats ; as well the mis- 
takes, the defeats, the disasters, as the tri- 
umphs, the victories, the successes ; as well 
the faults, the crimes as the virtues ; that 
the images of its reflections be not distorted, 
the lessons of its teaching be not lost, and 
the great end for which it was instituted be 
accomplished. 

3. The human race, like each individual of 
it, has its infancy, its childhood, its youth 
and its manhood ; and these conditions are 
attained by the development of germinal pos- 
sibilities which are infolded in the embryo 
from its first germinal existence ; awaiting 
only the age and the necessary conditions for 
development into positive, active and poten- 
tial being. It is the struggling forth of 
these germinating powers through the super- 
incumbent mass of gross perversions and 
abnormal conditions that have fallen upon 
the race through the inversions of individual, 
social and political order ; that causes the 



25 

great upheavings of human society, and the 
downfall and extinction of nations, which 
form so large a part of human history and 
cause one to wonder at the terrible ruin at- 
tending the birth of a world. Had our race 
escaped the fearful inversions of Divine Or- 
der that have come upon it, the task of His- 
tory as a chronicler of human experience had 
been one of unmixed delight and the record 
but an exultant song of continual triumph. 

4. We may suppose the normal develop- 
ment of a race to be without violent and 
sudden changes, without great social or polit- 
ical or industrial upheavals, without catastro- 
phe; we may suppose it to be harmonious and 
orderly like the growth of a tree, or the pro- 
gressions of the seasons, through bud and 
blossom and ripened fruit to a finished use 
and the glorious consummation of a divinely 
ordered destiny. We may suppose that Di- 
vine Order is like the Divine Being Himself, 
Perfect Harmony, and we must look to.eome 
opposing force, some antagonistic power in 
nature and man for a solution of the other- 



26 

wise insoluble problem of disorder in the 
world of nature and humanity. That power 
we find, not in the inevitable law of evolu- 
tion from a pointless beginning without crea- 
tion, through myriads of pointless additions 
of faculties, powers and attributes, also with- 
out creation, up to the consummation of de- 
velopment where evolution ceases — not in the 
inherent and necessary viciousness of imper- 
fection, necessitating the outgrowth of order 
from disorder, of harmony from discord, of 
peace from turbulence, combat and the uni- 
versal clash and crash of elements ; — that 
power we find not in the hypothesis that 
order and disorder, good and evil, truth and 
falsity are only relative conditions of the 
same things, but in the fact that with man 
on our earth the normal condition, the origi- 
nal order has become inverted, giving birth 
to a state of positive, direct and potential 
antagonism to order, and hence presenting 
the phenomena of war, conflict and catastro- 
phe in the world. 



27 

AXIOM IV. 
Retrogression is an internal downward, and 
progression an internal upward movement of man, 
which is ultimated on the external plane, and 
noted on the dial of time. 

1. Progression is the first law of all created 
existences; it is the necessary result of their 
finite nature. The Infinite Self-existent, 
alone, is in unprogressive perfection. Crea- 
tures receptive of life, and receiving their ex- 
istence from some source foreign to themselves 
and at a germinal point, must of necessity- 
continue to advance so long as the reception 
continues, because continued reception neces- 
sitates continued increase. 

2. Creation is necessarily finite. The 
Infinite cannot create the Infinite ; for that 
would be self-creation. All creation, forma- 
tion or production is on a plane discretely 
below the creator or producer. God cannot 
create anything having life in itself; man 
cannot make anything receptive of life ; and 
a man-made machine cannot be produced, 
that, undirected by man, can produce any- 
thing. These are self-evident truths. 



28 

3. Creation proceeds forth in germs, from 
the Infinite, to the ultimate or lowest condi- 
tion of the finite, where it commences its 
manifestation and individualization, and its 
return and endless approach toward its Infi- 
nite yet ever unattainable source. With 
creation in its normal condition, retrogression 
is impossible. The Creator has placed the 
ultimate at the lowest normal limit of being. 
Normal progress begins at that point, and 
must of necessity be forward and upward. 
Evil alone is abnormal, and is the inversion 
of all things of order. Retrogression is the 
inverted movement away from the Creator 
and toward a point of ultimate extinction of 
existence. Persistent retrogression is certain 
destruction, because progress cannot cease 
nor a state of fixed immovability ensue. 
Consequently the fixed law of progressive 
evil or inverted action is self-destruction. 

4. The retrogression of the race was from 
an inversion of order, by which the external 
and lower usurped rule over the internal and 
higher faculties of man, thus reversing the 



:o 



order of creation. Man thus placed external 
science on the throne and imprisoned internal 
truth ;* till at length the prisoner was forgot- 
ten, and he, man, lost all knowledge of spir- 
itual things and became utterly sensual in all 
the consciousness of his being. The impris- 
oned spiritual nature remained in a germinal 
condition awaiting the time of its release, 
like hidden seeds in the swathings of a mum- 
my, — dormant for ages; yet not destroyed; 
until at length, the revealment of true sci- 
ence again opened the prison doors and the 
captive was liberated to become the evangel 
of life, and a return was inaugurated and 
progression once more became the law of evo- 
lution. f True science is now being reinstated 
in its rightful position as the internal regu- 
lator of the rational man, and the guide to 
scientific explorations in the kingdom of na- 
ture. 

* See Chart, * 4 Religion and Science," where the Word 
is being submerged in the waters of the flood near the 
close of the first age. 

f Refers to the establishment of the new spiritual 
church, represented at the bottom of dial on the Chart 
by the cross % 3 



30 



AXIOM V. 

Man's internal state is the cause of his external 
retrogression or progression ; hence, his outward 
corresponds to his inward state. 

1. Creation is from a central point outward 
to the circumference. Life flows into man, 
not from the outward to the inward, hut from 
Within outward; because the inmost of the 
soul is the point of entrance where the divine 
influence commences, and is beyond the con- 
sciousness and in inner darkness. The inte- 
rior and inmost faculties are in order, the 
external and its internal are alone subject to 
disorder and inversion, consequently to retro- 
gression. As is this internal so is its exter- 
nal, for life proceeds from the inmost through 
the internal to the external. As is the form 
of the internal vessels receiving life, so will 
be the form of the life externally exhibited 
and the quality of its fruits produced. The 
life flowing in through a grafted tree is the 
same in both the tree and the grafted branch, 
but the fruits are various. It is not the ori- 



31 

ginal influx that determines the quality of 
the fruit, but the form of the ultimate organs 
into which it is received. 

2. Life is a unit in all nature, but its man- 
ifestations are innumerable — depending on 
reception. There is natural life, spiritual 
life, celestial life, all from the Divine life of 
the Creator. The natural comes through 
the spiritual, the spiritual through the celes- 
tial, the celestial from the Divine in a con- 
tinual series, a chain of cause and effect. — 
The external is the ultimate or last link in 
the chain, and derives its quality from its 
immediate internal, not from the more remote 
interior or inmost. 

3. Man, in his external life, expresses his 
internal nature. He outlives his inward self. 
Given the internal condition of a people, the 
moral quality, the ruling principle, and a 
prediction of their ultimate history will be 
approximately, almost positively, correct. — 
A low, brutal, savage people will have a 
bloody record, marked deeds of violence and 



zv 



cruelty totally inhuman. A simple, child- 
like and gentle people, however ignorant and 
low in the scale of intellect, will have a mild 
and peaceful history unmarked by deeds of 
violence and blood. A pastoral people will 
have no brilliant military records, nor a mer- 
cantile people any splendid triumph in sci- 
ence. Men's achievements lie on the line of 
their mental and moral endowments and 
resulting habits of life. 

AXIOM VI. 
Former states with the race, as with individ- 
uals, never return. Human cycles are spirals, not 
planes. 

1. All things revolve in endless circles, 

and that not on a fixed plane but in contin- 
ually rising spirals. The experience of to- 
day is not repeated on the morrow. The 
point of return is higher or lower than the 
point of departure, as progression or retro- 
gression is the active condition of the being. 
Emotions once experienced never return with 
the same intensity as at first A pleasure 



3:) 

once tasted loses somewhat of its flavor, and 
requires an increase of seasoning to render it 
palatable. A truth reviewed is less brilliant 
than at its first conception. An exposure to 
a vivid light leaves the vision less sensitive 
to a milder radiance. 

2. The cycles of time are like the orbits 
of the sidereal universe — interinvolved the 
smaller in the greater— from the pulse-beat 
of an insect to the age of a world. "The 
end is in the beginning" and infolded in the 
germ lies all the possibilities of the perfect 
creature. Moments, hours, days, years and 
ages are all inorbited, one within another, 
going forward in the great cycle of a regen- 
erating world. God's moments are centu- 
ries, His days as thousands of years, His 
years as the ages of worlds and universes. 



34 



AXIOM VII. 
"History repeats itself '—not identically; but 
each cycle rises, step by step, on the ladder of 
time— first internally, and then externally. 

1. Great historical epochs are similar in 
general character, but varied with the chang- 
ing conditions of the race. A dissimilar 
similarity is characteristic of events as it is 
of all things of creation. Similarly there are 
prominent features that mark their individu- 
ality. The world does not stamp its heroes 
with the same die nor cast its great events 
in the same mold. Ages and conditions 
bring their events, and events produce their 
heroes, and heroes write their name in deeds 
that in turn remold the ages and the condi- 
tions. 

2. There have been many traitors, but one 
Judas Iscariot. There have been many ty- 
rants, but one Nero. There have been many 
unjust judges, but one Jeffries. Many artists 
have arisen, but Angelo is unequaled in the 
grandeur and variety of his works. Many 
great poets have sung, but Milton is peerless 



60 

in the sublime sweetness of his song. Many 
dramatic masters have written, but no second 
Shakespeare is possible till a greater than he 
shall arise. There have been lawgivers in 
all ages, but Moses has had no compeer in 
the history of the race. Many prophets 
have come to us to warn the people, but none 
other in the sublime strains of Isaiah. 

Every age brings its necessities, and its 
great characters to meet those necessities. 

"Nothing new beneath the sun, 
Is a truth but half-expressed ; 
Nature makes a spiral run, 
Moving when she seems at rest ; 
Moving in a sweep of progress 
On to destiny sublime, 
Bearing all her eras with her 
Down the trackless fields of time. 

Naught returns to meet its starting, 
Times come back, but not the same- 
From a moving point departing 
Circles are such but in name. 
History rewrites her pages, 
Not repeats them, o'er and o'er, — 
Though while floating down the ages 
Past an ever-changing shore, 
Every billow that upbears us 
Seems like that which rolled before." 



36 



AXIOM VIII 
!t he history of religion keeps pace with that of 
Science; and man's internal nature is potent in 
taaking his external history. F. 1 — 8** 

1. It is said that man is a religious being, 
and his record in all times gives evidence of 
the truth of the proverb, Some kind of re- 
ligion has existed in all ages, and it enters 
largely into the history of all nations, tribes 
and people* Its history runs parallel with 
that of the domestic* industrial, civil and sci- 
entific attainments of the people. It is one 
of the constituents of national life. A peo- 
ple without a religion w r ould be as anomalous 
as a people without a science adapted to 
their intellectual condition. Though not 
dependent the one upon the other for their 
existence, religion and science are necessarily 
associated together, having their origin in 
the dual nature of the human spirit. The 
one is the product of the will, the moral and 
affeetional nature ; the other of the under- 
standing, the rational and intellectual nature. 

* Helens to figured on Chart—" Religion and Science." 



The one is a sentiment or the result of a 
sentiment, the other an idea or the result of 
thought. The one springs from the sponta- 
neous cravings of the moral nature ; the 
other is the result of observation, compari- 
son, analysis, thought — a variety of intellec- 
tual activities and mental operations. 

2. Religion, which is a sentiment, should 
be carefully distinguished from Theology, 
which is a science. Science and Theology 
may easily be variant, or antagonistic, but 
science and religion never. It is easy to sec 
how our theories of religion, or our religious 
ideas, may conflict with our theories of sci- 
ence, but not our religious instincts, which 
are not ideas but sentiments, — unless, indeed, 
our supposed science goes so far as to destroy 
the object of our religious aspirations. Sci- 
ence cannot destroy religion nor religion 
subvert science. The great error of many 
scientists and of a host of petty aspirants to 
scientific honors is in charging upon religion 
the faults, the errors, the falsities, and the 



38 

crimes of false and corrupt religious theories 
and of wicked ecclesiastical bodies and cor- 
rupt ecclesiastical systems. 

3. As man is in his moral and intellectual 
nature, so will be the records of his life. 
Acts, words, and thoughts go forth from him 
an utterance of himself; they are the third 
attribute of the finite trinity of his being. — 
They are the human proceeding and operat- 
ive spirit ; they form the ultimate sphere 
and influence of his life. 

AXIOM IX. 

Religion is the aspiration of the human for the 
Divine, and is an impulse implanted in all men. 

1. Religion as an instinct, as an involun- 
tary motion of the moral nature, is innate in 
the race. It is a characteristic of humanity 
necessarily sequent upon his derivation from 
the Divine Creator. Although greatly per- 
verted it still is the flavor of the fruit, the 
fragrance of the flower, the magnetic exhal- 
ation of the mineral, the indestructible aro- 
ma of the moral nature. It is the putting 



39 

forth of the moral antennae, the groping in 
darkness for a vaguely felt presence, the 
rebound of the unformed, nebulous, chaotic 
spiritual consciousness of man toward the 
Being who sent it forth into the soul. 

2. Men, even under the deepest degrada- 
tion, naturally turn toward some unseen 
superior being, who holds in his hands the 
threads of destiny,* and who can lead them 
to good or ill according to his whim, or pas- 
sion or supreme pleasure. This instinctive 
sense of dependence, this innate conscious- 
ness of moral accountability is the distin- 
guishing feature that characterizes the hu- 
man discreted from the animal nature. The 
possibility of knowing right from wrong, not 
from their consequences, but from their in- 
trinsic natures, and their effects on others, 
on society and the world, is the superior de- 
gree in which manhood is founded. And 
this tacit acknowledgment of accountability 
to a superior being, this implanted possibility 
of knowing God, this moral sense, however 

* See centre illustration on Chart. 



40 

perverted, yet that is not quite destroyed 
even in the lower races, renders man capable 
of the highest attainments in human perfec- 
tion. 

AXIOM X. 

Idolatry— abnormal religion— is the inverted use 
of man's religious nature ; by heathen in idol wor- 
ship, by Christendom in the love of rule, of pleas- 
ure, of honor, and of wealth— the love of self and 
the world. 

1. This religious aspiration, when it be- 
comes inverted and abnormal, is manifested 
in the various forms of idolatry, whether 
that of the image worshipers of all heathen 
nations, the crocodile worshipers of India* 
the Fire worshipers of Persia, the Sun wor- 
shiper of Mexico or the self worshipers of 
Christendom — in all it is the inversion of the 
pure and orderly religious sentiment. Its 
orderly operation is to go forth toward the 
Creator, lifting itself upward and inward to 
its divine Source ; but in its disorderly 
action, like that of every other faculty ot 
inverted human nature, it goes downward and 



41 

outward to the lowest things of nature. We 
do not find image worshipers bowing to 
the beautiful, the pure, the highest ideal of 
human excellence, but to the monstrous, 
hideous, disgusting and beastly forms — 
half beast and half demon — the most de- 
graded conceptions of passion and brutality 
possible to the perverted imagination of de- 
graded beings— real effigies, perhaps, of the 
demons that surround them in the subtler 
parts of nature. 

2. This principle of idolatry risea with the 
rise of nations in science and art, and in 
civil and social progress. But it is still the 
same perversion of the true religious senti- 
ment that actuates the image-worshiper, the 
fire-worshiper or the self-worshiper. It is as 
prevalent in Christendom as in heathen lands, 
and is as blindly and abjectly followed by 
the cultured, the refined in Europe and 
America as it is by the ignorant devotee that 
immolates herself on the funeral pyre of 
India, 



42 



AXIOM XI. 
Arcana Coelestia and Natura are correlated as 
soul and body, religion the soul, science the body 
—microcosm and macrocosm. 

1. There are two grand divisions of cre- 
ation, discreted from each other in substance, 
but intimately connected by correspondence 
in form ; that is to say, for every natural and 
material form and creature, there is a spirit- 
ual form and creature exactly similar thereto, 
existing within it, form in form, organ in 
organ, atom in atom — from the greatest to 
the least ; from a sun to a mustard seed, 
from man to the least infinitesimal living 
organism of microscopic revelation. Indeed, 
the spiritual is the real substance, the real 
creature ; and the material, the manifestation 
of it. Material substance is in itself dead, 
inert, and wholly passive ; receiving and re- 
taining whatsoever impression is stamped 
upon it, until it is removed by another, mold- 
ing it to a new form and condition. Spiritual 
substance is a discrete degree nearer the 
Divine Essence, and is essentially active, not 



43 



in itself, but from the Divine Life which 
flows immediately into it, and stands to 
matter and material life and forms, as cause 
to effect. Hence the Divine energy and 
activity living in the spiritual, is, through it, 
by correspondence of form to form, commu- 
nicated to the material, causing it to live and 
to assume forms of life correspondent with 
the Divine Idea. 

2. All creation exists germinally in the 
Divine Wisdom of the Lord. Those creation 
germs contain within themselves the embry- 
onic forms of the perfect creature in its own 
class or species — neither more nor less; and 
those germinal forms are as infinitely various 
as are the distinct species of creatures exist- 
ing in creation. Reproduction is not an 
inherent or implanted faculty of created 
things, but it is caused by the deposits of the 
germ in the reproduction vessels of the crea- 
ture — whether it be plant, or animal, or 
man — where external form is assumed 
through the agency of those organs and not 
from any creative power within them. All 



44 



created things are a system of organs or ves- 
sels and contain nothing, in themselves, of 
life or power, — contain, in themselves, no 
germs or seeds, but receive and nourish and 
develop and give birth to them. Their re- 
productive functions are purely as molds to 
give form, and as nurseries to impart sub- 
stance to the germ, and they have no repro- 
ductive power whatsoever. All reproduction 
is from the Lord alone, and a distinct step 
or advance from a lower io a higher grade in 
being is not by an added faculty to an exist- 
ing germ, but by a new germ containing the 
new faculty. Every new type in creation is 
from a new germ containing all the features, 
faculties and possibilities of the new type. 
Creation is not by development of new facul- 
lies and attributes from old forms, but by 
new forms superimposed upon lower support- 
ing ones. Man is not derived from the ape, 
nor the ape from the tadpole ; but man took 
his position at the head of creation, when the 
conditions were in readiness and the plane 
prepared for hira 3 in a new organization for 



45 

the first time formed, with all the attribute 
and possibilities of manhood complete in 
their germinal existence. Hence evolution, 
as understood by scientists of this day, is 
purely an appearance, and wants the first 
undeniable fact on which to rest its claims for 
acceptance as the true doctrine of creation. 

3. The necessity of the evolution hypoth- 
esis to account for creation, disappears with 
the acknowledgment of the Lord as the cre- 
ator through germinal points formed in His 
own being and sent forth to receive their 
various clothing upon in the celestial, spirit- 
ual anil ultimate kingdoms, and through 
them down to the natural basis in the natural 
world. These germs are not things in them- 
selves, but are systems of organs receptive of 
life, strictly corresponding with their final 
external forms ; and they constitute the in- 
most degree of being, where the life from the 
Lord, the Creator, first enters the spiritual 
organism. When the development is free 
and not checked or diverted by any foreign 
force, the full capacity of the original germ 
4 



46 



will be perfected in the resulting external 
form — no power remaining dormant for ages, 
waiting conditions of development. The 
Creator is not confined to one germ for all 
grades of creation, bringing out power by 
power through the slow untbldings of ages 
between each advance in the evolution of the 
creature, nor to the necessity of allowing 
myriads of myriads of the slumbering germs 
of angels to perish in the forms of apes and 
tadpoles and the thousand links of being be- 
low and above them to man ! 

4. When the great central truth is recog- 
nized, that God is the Creator of the universe, 
not in generals but in particulars, not by 
masses but by atoms, and not by races but 
by individuals; and when the fact is also 
recognized that He is the only creator, and 
that He cannot poszibly endow any creature 
with that divine faculty in any degree, nor 
through the operation of any law, the Arcanas 
of spirit and nature will become luminous, 
and naturalist** will cease searching for the 
principle of life and reproduction in the 



47 



creature, and will recognize all the interme- 
diate links of being between the first and the 
last, not as the undeveloped portions of one 
being, but as the mediums by which the 
divine descends from the highest to the lowest 
and returns from the lowest to the highest in 
creation. 

AXIOM XII. 
When the spiritual and the natural arcana 
are correctly understood, and their laws fully 
obeyed, then, not before, will humanity enter the 
millennial state, or second Golden Age; then 
will be completed the first round on the human 
dial of time. 

1. A millennial age has been the day-star, 
the silver gleam of morning upon the mount- 
ain tops, the prophecy of a full-orbed golden 
day to the world, since the Apocalyptic vis- 
ion cast its mystic light athwart the darkness 
of a sensual and benighted age. Men have 
looked for its coming in the near future all 
along down the centuries, since the first pro- 
phetic annunciation went forth from Patmos 
that the " tabernacle of God is with men, 
and He will dwell with them, and they shall 



48 

be His people, and God himself shall be with 
them their God"! They are still looking for 
the Lord to appear in the clouds of heaven, 
coming in external physical form to assume 
the throne of empire over the whole earth 
and to reign in great glory a thousand years, 
So confident are they that His coming will be 
in a visible, objective, material human shape; 
so sure are they that He will personally and 
literally walk the earth again as He did over 
1800 years ago, that they venture to predict 
the year and even the day of His appearing; 
and still, after repeated failures, they again 
set themselves to reconstruct their calcula* 
tions and frame their predictions anew, confix 
dent that another failure is impossible! Thin 
amazing confidence is inconceivable, except 
on the hypothesis that it is based on some 
real spiritual fact which, though they fail to 
perceive it, presses upon the inner conscious- 
ness with irresistible power. There is a spirit 
of truth within this external error that gives 
it an obscure vitality, that causes the fore* 
shado wings of great events to fall on the soul, 



4 ( J 



like a felt but unseen presence, moving the 
inner instincts to a remote recognition of its 
existence. 

2. Men fail to see the significance of pres- 
ent events. Their very nearness prevents 
their comprehension as a whole, distracting 
the attention to various minor details, of 
little importance in themselves though neces- 
sary to the correct estimate of the grand 
totality. A farther remove narrows the angle 
bo that it falls fully into the range of vision, 
We largely judge the present and future by 
the records of the past* We allow for no 
progress in our computations of events to 
come. We assume that any great event that 
has once transpired must, if it be repeated, 
occur in the same identical form as before. 
We omit to note our driftings, and mark our 
soundings on the edge of our craft, expecting 
to find them again by casting the line where 
those markings occur. Thus we look for the 
second coming of the Lord to be but a glori^ 
fied repetition of His first advent. We ex- 
pect Him to walk the earth in outward 



50 



visible form, not as a man of sorrows but as 
King triumphant ; not dwelling in the hearts 
of a regenerated humanity, but inhabiting 
the sanctuary of the holy city, New Jerusa- 
lem, which shall literally dsecend from God 
out of heaven. Thus we are married to the 
past, and fail to see the coming Bridegroom. 
3. That the dawn of the Millennial day 
will be characterized by certain great phe- 
nomenal catastrophes in the natural world as 
well as irruptions and upheavals in society 
and the civil and political world, it is but 
reasonable to conclude from the fact that all 
events occurring in the spiritual kingdom, 
must necessarily produce their corresponding 
effects outworked in the natural kingdom of 
creation, and the external affairs of men. 
But that these events will be of the nature 
of a literal and bodily appearing of the Lord 
on earth, and of the physical resurrection 
and glorification of the Saints, marking the 
day and hour sharply and definitely, is not 
in accordance with the revelations of the 
Spiritual Arcana. The Lord's coming is first 



61 

in a new and fuller revelation of spiritual 
truth, and afterward in a special descent of 
His Spirit into the purified hearts and affec- 
tions and thence into the lives of all earnest 
and faithful regenerating men and women. 
This is a truth that is now beginning to force 
itself upon the convictions of most earnest 
and intelligent religions thinkers. 

4. The cravings of the inner nature for a 
fuller and better life are beginning to make 
themselves felt ; the importunate longings of 
an unsatisfied heart are prompting many to 
cry out, "Who will show us any good?" 
The descent of the heavenly influx is more 
and more into the things of life. The en- 
lightenment of the intellect fails to satisfy 
the longings of the heart. The glitter, the 
resplendence, the glory of spiritual truth is 
not celestial meat to the famished soul. 
From the cold, clear brilliancy of a winter's 
day we turn to the golden fervor of a summer 
morning. Life, warm, throbbing, communi- 
cative life, not cold, statuesque beauty, is 
the demand of the incoming era. Earth is 



52 



awakening from the torpor of her long winter, 
to the vernal activities of her tropical age. 

5. The Coming of the Lord will not be by 
& revelation of the natural foFin to the object- 
ive and sensuous vision, but by a special re- 
Vealment of His Divine Human Person to 
the inner, subjective sight of his humble, 
obedient, regenerate children* It will be a 
reincarnation of the Lord, not in one human 
|Kfson, bttt into the souls and bodies and 
fullness of the lives of the whole human race 
that will receive Him. This re-incarnation 
will take place only through the personal 
regeneration, of the individual, the personal 
purifying of each heart, and the subjugation 
of each will to the full control of His Spirit, 
He will walk the earth, not outwardly to the 
recognition of the World, but in the hearts 
and lives, in the opened and joyotis conscious* 
ness of his immediate presence in the inmost 
degree, the holy of holies, of the purified 
souls of His servants. His children shall 
walk with Him in white, but it must be the 
whiteness of perfect innocence. "The pure 



53 

in heart shall see God." As each soul at- 
tains to the millennial state of perfect regen- 
eration even in this life, the Lord will dwell 
with him, and he will become a burning, 
glowing point in the darkness of the age, 
whence the light and heat of the new life 
will radiate; and as these points increase so 
will increase the return of " the days of old 
and the former times." It is therefore im- 
perative with every one, to strive to enter 
into the beginnings and to persevere to the 
fullness of Millennial state, and to no longer 
look for some great and sudden descent of 
irresistible power ; nor, on the other hand, to 
put oft* the coming of the great and terrible 
day of the Lord to the far future, looking 
for but the slow, almost imperceptible, in- 
crease of the kingdom of truth. The march 
of events is accelerated daily. The incon- 
ceivable activity and intensity of the spirit- 
ual life is descending very closely to the nat- 
ural world. Life -times are now crowded into 
a few years, years are compressed into months, 
and months of activity fill but a few hours' 



54 



time. When the spiritual and natural arca- 
na are correctly understood, and their laws 
fully obeyed, then, and not till then, will the 
human race enter the millennial state, and 
then will be ushered in the inconceivable glo- 
ries and beatitudes of the Second Golden 
Age. 



EXPLANATION OF CHART. 



Explanation of Chart. 

Mathematics of History. 

1. The arrangement of this Chart is based 
upon mathematical principles, on the same 
principles that underlie and are the founda- 
tion of the construction and regulation of the 
Universe. Its framework consists of lines 
and angles; its covering and adornments 
consist of circles and undulations. Every 
circle contains the perpendicular and hori- 
zontal lines ; the perpendicular corresponds 
to good, and the horizontal to truth. These 
divide the circle into four equal parts, which 
correspond to the four seasons of the year 
and the four points of the compass. On the 
perpendicular the higher corresponds to 
greater good, the lower to lesser good ; on 
the horizontal the right or east corresponds 



56 



io more light, ami the left or west to less 
light. 

2. Each subdivision of the circle is marked 
on both sides by corresponding dates, going- 
backward and forward from A. D. at the 
bottom. The upper portion is necessarily in 
obscurity as to dates, owing to their remote 
antiquity, on the one hand, and the unre- 
vealed future, on the other. As the declension 
of the race was from the innocence of infancy 
and comparative ignorance through the ob- 
literation of perception and love in the west 
(left) down to the extreme limit of degrada- 
tion at the bottom, the return from thence 
would naturally correspond in character and 
general conditions to the departure. The 
events would correspond as to character and 
time throughout the whole circle until the 
return was complete. We claim this to be 
the true state of the case, and, taking our 
best chronology as to dates, we have, we think, 
fully demonstrated this position. The coinci- 
dences are certainly remarkable. 

3. The science of mathematics is the only 



57 



exact science, and it is the foundation, the 
frame-work, the skeleton of all science. It is 
this science that gives firmness and fixity to 
all others. Spiritual mathematics teaches 
that the end is in the beojinnin^ and that 
both exist in the Origin ; that a circumfer- 
ence necessitates a centre, and that the centre 
is the cause of the circumference; that the 
Creator (centre) is necessarily superior to the 
combined creation; that a general cannot 
subsist without all of its particulars : that a 
return necessitates the re-traversing the 
ground or pathway of the departure and that 
in the exact inverse order ; and that, when 
the extreme point of departure is reached 
and a new power intervenes to inaugurate a 
return, that power will always remain pre- 
dominant or superior to all opposition, — in 
other words, when one power is conquered in 
the utmost exertion of its might by a greater, 
that conquering power must ever remain 
superior and triumphant. 

4. On these self-evident principles this 
chart is constructed, and we now proceed to 
its explanation. 



58 



Design of the Chart. 
I. This Chart is designed to illustrate the 
progress of human history — or, more exactly 
speaking, to show the real pathway, moral 
and social, religious and scientific, traveled 
by the human race since its first departure 
from order to the present time; showing it 
to have been in the form of a great moral 
circle or elliptic, passing from its first and 
orderly condition to the extreme of moral 
distance, where it became submerged, as to 
its spiritual condition, in the profound dark- 
ness of the " valley of the shadow of death/' 
and from whence it emerged into a new spir- 
itual light at the coming of the Lord. Since 
then it is, with various vicissitudes, gradually 
returning toward its former state. During 
the declension of the race in spiritual life, 
and the almost total obliteration of internal 
knowledge, the light of science very slowly 
and gradually increased and the external sci- 
entifics of religion were slowly developed. — 
Thus, as the race became sensual and corpo- 
real, the intellectual nature ouly struggled 



59 



upward into something of a twilight illumi- 
nation, its feeble rays giving birth to many 
spectral images, which were magnified into 
gigantic proportions, but which, seen in the 
more perfect light of the advancing dawn, 
dissolved into the retiring shadows of a 
superstitious age. Thus the Astrology of 
the earlier times was but a shadow of the 
real science of Astronomy and its yet unfold- 
ing mysteries of solar and planetary influ- 
ences, and the alchemy of the early experi- 
mentalists was but the mystic vapors that 
then filled the now-illuminated laboratory 
of the Chemist. As the great orb of science 
wheels along the southern sky, those mystic 
shadows swing backward behind the up- 
standing facts and are lost in the obscurity 
of a never-recurring past ! 

The First Golden Age. 
1. In the left hand half of the upper 
portion of the circle (See Chart, Fig. 1, and 
also in Daniel ii. 32.) is seen the illumi- 
nated representation of the golden age of the 
5 



60 



world; that early and better age when the race 
was in the innocence and purity of a celestial 
infancy, when the light of the Divine Pres- : 
ence filled the earth with a mild and golden 
splendor, when harmony reigned through the 
busy day, and peace crowned the luminous 
night with a starry glory. Then heaven 
rested upon the pure unstained earth and 
angels were frequent visitants to the obe- 
dient children of men. (See G-enesis i. 26 
-30.) Then charity had perfect rule and 
man loved his neighbor as himself. The 
atmosphere of heaven infilled the air of 
earth, and men respired in unison with the 
angels of God. Open intercourse was main- 
tained with the " forefather land," and men 
were instructed by the immediate revelations 
of truth from the "most excellent Glory." 
The great dome of the spiritual mind was 
illuminated by the Sun of heaven, whose 
beatific beams descended and lit up the nat- 
ural understanding with an open perception 
of truth. Then men were content to be led 
by the Lord alone, and counted themselves as 



61 



of little worth aside from the Divine Life 
within them. To them the Lord was All in 
All, and their human consociates were dearer 
than self, and to live and do for others was 
the height of human happiness. With them 
the speech was largely tacit, the ideas of the 
mind finding ready expression in the play of 
the features. Hypocrisy and deceit were im- 
possible, so luminous was the face with ideas 
and emotions of the soul. 

2. But this condition did not last. The 
seeds of disorder had once been sown in the 
earth. Some gigantic evil influence had 
penetrated the paradise of man ; some anar- 
chical power had gained a footing in the out- 
ermost regions of nature, through which the 
lower faculties of man were exposed to an 
unnatural and undue stimulus that caused 
an exaggerated development of the sensuous 
nature, amounting, at length, to a disorderly 
condition immediately productive of the be- 
ginnings of evil. Men were led gradually and 
imperceptibly into an undue regard for the 
things of sense, and the inferior aspired to a 



62 



predominance over the superior degrees in the 
human organism. This degenerate, abnor- 
mal, and inversive action continued until at 
length the whole man became inverted, not 
only in the order of his being, but also in the 
great ruling powers of his life, the will, the 
dominant loves, the ends and aims, the 
motives and the delights of the whole life. — 
Self, centered not in the pride of a glorious 
intellect but in the debasement of the sensu- 
ous nature, was elevated to the throne of em- 
pire and the sanctuary of worship, and the 
Lord the Creator and Father was cast down. 
Loving themselves more than God, craving 
the homage and service and abject submis- 
sion of their fellows to their own irresponsible 
rule, they cast out Charity and Mercy and 
Purity, and finally slew the Heir Himself, 
(Cain killing Abel, Gen. iv. 8.) and seized 
upon His inheritance. Then came the 
waters of the great flood and swept them 
all from the face of the earth. Thus was 
accomplished the first minor cycle of time, 
the first consummation of an age, the com- 



63 



pletion and end of the first church among 
men. 

The First Silver Age. 
1. We have arrived at the first great open- 
ing or gap on the circle (2348 B. C). At 
this point the great Spiritual Word, the open 
intercourse with the heavens and the lumi- 
nous perception of truth, becomes submerged 
in the waters of the flood (See Chart, Fig. 1, 
where the Word is sinking into dark waters). 
The internal faculties of the soul are closed up. 
Direct communication with the inner world 
ceases. The great door is shut to humanity 
and henceforward they must grope blindly 
or walk by the dim light of an external faith. 
Here Science, now in its feeblest infancy, 
takes the inner position (See the cross- 
ing of the blue line to the inner position, 
and the red line to the outer, at the upper 
part of Figure 2), and men are hence- 
forth to be enlightened only by its faint 
beams, and instructed through an external 
method. Men, shut out from the glories of 
the inner heavens, now turn to the supersti- 



64 

tious contemplation of the star-lit dome of 
night. Possessing some traditionary doc- 
trines preserved from the grand revealments 
of the past, some faint glimmerings of a far- 
off morning land still lingered in the night of 
the sad ages, and a dim symbolism of the for- 
gotten glories came down in the twinklings 
of the still suggestive stars that made night 
mysterious. Astronomy, a faint reflex of 
the broad knowledges of the former age, now 
began its germinal existence as a purely 
external science. Coming more immediately 
into contact with external nature, and expe- 
riencing new wants from the withdrawal of 
the Divine protective sphere, men's necessities 
impelled them to a more intimate acquaint- 
ance with the surrounding objects. Thus 
several of the sciences date their birth back 
to this remote age. Something was known 
■cf metals and their uses, of woven fabrics and 
the dyeing of their textures, of Chemistry as 
connected with the preparation of the dyes, 
etc., of architecture, — rude though it must 
have been ; — in the building of their habita- 



65 



tions, of sculpture in giving expression to 
their rude conceptions, — innate in the most 
embruted natures, — of a mysterious, invisi- 
ble, overruling destiny, and also of a very 
early production of some form of letters as 
the visible and audible external signs of the 
ideas within. When the gates of the spirit- 
ual realm were closed the doors of external 
nature were thrown open to the wandering 
steps of man. Thus was commenced the 
toilsome exploration of the wilderness — the 
long, w r eary and painful search for natural 
truth. 

2. Man's supreme selfishness soon asserted 
itself in predatory assaults upon his fellows ; 
and in the persistent effort to appropriate to 
himself everything which his superior power 
or skill or cunning or treachery could obtain. 
Might was the standard of right and brute 
force and physical courage were counted the 
highest virtues. Hence came warlike weap- 
ons and defences, walled cities and engines of 
destruction, and prisons and dungeons and 
scaffolds, the block and the stake and engines 



66 

of torture, and the arena of savage beasts, 
and the gladiatorial combat. Now also from 
the superstitious and perverted religious sen 
timents arose the temple and the altars of 
idolatry, and the horrid and cruel rites of 
their worship. They embodied their brutal, 
evil and cruel passions afrd lusts in their 
dreaded demons, and sought to win the 
favor and avert the wrath of those invisible 
powers by scenes of blood and cruelty and 
torture consonant with their own base pas- 
sions. 

3. Each of the areas is designed to repre- 
sent a religious dispensation of some 
peculiar adaptation of truth to the condition 
of the race. The second (Fig. 2) represents 
the second great church commencing immedi- 
ately after the flood, 2348 (Gen. vii, viii, ix) 
and extending to the call of Abraham, 1921, 
(Gen. xii, 1-3) at which point the literal hh m 
tory of the Scripture narrative commences. 
From this time forth the historicals of the 
Word deal with real, not allegorical' person- 
ages and events. 



67 

The First Brazen Age. 

1. The Israelitish Church proper com- 
mences with the departure of Jacob to 
Padan-aram, 1760, (Fig. 3, Gen. xxviii, 1- 
5) although it was not reduced to a regular 
system as a representative church until after 
the departure from Egypt. The preparation 
for this event was commenced in the flight of 
Moses from Egypt after slaying the Egyp- 
tian, 1531, (Ex. ii, 12, etc.) and was con- 
summated in 1491 (Exodus xiv), when, 
we may say, a nation was born in a day. — 
This event corresponds in chronology with the 
discovery of America by Columbus, A. D. 
1492, by which a new world was opened up 
for the birthplace of human liberty and the 
emancipation of religion from the bonds of 
the civil and ecclesiastical power. 

2. From this time the history of the peo- 
ple representing the spiritual church to come 
is the record of a continuous succession of 
apostacies, enslavements and oppressions, 
repentances and deliverances-— the nation at 
times rising to great magnificence and power, 



68 



and again sinking to the deepest humiliation 
and distress. Its power became greatly re- 
duced, and ten of the twelve tribes were 
separated from that of Judah, the possessor 
of the legitimate Kingdom, and were at 
length carried into captivity and finally en- 
tirely lost to history. 

The First and Second Iron and Clay Ages. 

1. The Kingdom remained with Judah 
with various fortunes, suffering long periods 
of captivity, being often overrun and laid 
waste, and gradually declining from its me- 
ridian splendor under Solomon ; until it be- 
came the dependency of various nations and, 
finally, was subject to the Eoman Empire, 
and the nationality was ultimately lost before 
the time of the Lord's advent. (Fig. 4.) At 
this time the wickedness of the world, and 
especially of the Jewish nation, had become 
so great that demons actually had bodily 
control of many. This church finally con- 
summated its wickedness by the rejection and 
crucifixion of the Lord. 



69 

2. At this point, A. D. 1, is the limit and 
extreme distance of departure. Now the 
day-star of the world has arisen, a new orb 
has burst upon the spiritual vision of the 
universe (Fig. 5). From this time the pro- 
gress of the race has been upward on the 
return toward the former state. Like the 
decline, it is slow and gradual, making but 
little progress in many centuries. Indeed, 
after the first age of the Christian church its 
advance seems scarcely perceptible up to the 
time of the Eeformation. 

The Second Brazen Age. 
1. About the year 1530 (Fig. 6), a new 
impetus seemed given to the development of 
the true religious spirit ; the faiths were re- 
constructed, and the truth separated from 
many falsities that had been diligently sown 
by the unslumbering enemy of the Church. 
This was a renewing of the dormant spirit 
of the first Christian church, which, like the 
Israelitish church, covers two distinct ages, 
Thus was inaugurated an accelerated move- 



70 

ment, but one which gradually died away 
until, about the middle of the eighteenth 
century, a new descent of power was felt 
under the Wesleys and others. 

2. From and after the reformation the ten- 
dency to division and the multiplication of 
sects was very strong. This was the legiti- 
mate outgrowth of the spirit of the age. — 
Faith, or a preeminent regard for doctrine, 
was the animating spirit of the movement, 
and every master intellect contended stoutly 
for his own especial view of truth. This dis- 
position to give prominence to dogma over 
c\ .xrity or the good of life, and its work of 
reducing the reformed church to a multitude 
of fragments, continued with little abatement 
till about 1857, since which time there has 
been a marked change, and the tendency of 
most religious denominations is strongly 
toward union. 

The Second Silver Age. 

1. About the year 1757 (Fig, 7), a ne^ 
revelation of spiritual truth was given. This 



71 



event marks the consummation of the first 
Christian church and the beginning of a sec- 
ond. This is the return of spiritual truth to 
the earth, the admission of the Church from 
the outer to the inner courts of the Temple, 
the opening of the door, the lifting of the 
vail, the emancipation of religion from the 
slavery of external rites and materialistic 
dogmas, the unvailing of the living statue of 
Divine Truth as seen in the spiritual sense of 
the Word. 

2. Not only has religion been vivified and 
her faith purified, but science has felt a new- 
impulse ; the vernal life of the descending 
heavens has caused the rapid upspringing of 
blade and stem and leaf ; the icy torpor of 
earth's long winter is relaxed, aad all nature 
gives prophecy of returning spring. This is 
caused by a new descent of life into the 
church and into the world, a return of charity 
toward the earth, a going forth of the dove 
from the ark seeking a resting place among 
the desolations of the great flood. 

3. Science, as it ever has done, greatly 



72 



outruns religion on its emergence into light. 
On this returning scale are marked certain 
prominent events exerting great influence on 
the condition of man. Among these are the 
art of printing, 1450, the discovery of Amer- 
ica, 1492, the discovery of terrestrial mag- 
netism, 1600, the invention of the Telescope, 
1608, the microscope, 1665, the construction 
of the Steam Engine 1767, Steam navigation 
1807, and the Electric Telegraph, 1844. 

The Second Golden Age. 

1. In nearly all events, inventions and dis- 
coveries there can only be an approximation 
to definite dates. Scarcely any discovery or 
invention or great moral or social or political 
revolution is made at once. The law of pro- 
gress is slow and 'gradual, and the prepara- 
tions for great discoveries, inventions or revo- 
lutions are prolonged and extended usually 
in the ratio of their importance. 

Most of the great catastrophes in human 
nature that have revolutionized the whole 
social, civil, political and religious condition 



73 



of a people, or a nation, or an age, have been 
simply the culmination of a long succession 
of preparatory events, extending over years, 
perhaps centuries, of time. The destruction 
of Jerusalem and the dispersion of the Jewish 
nation was the final catastrophe of a long 
declension in national righteousness which 
attained its consummation in the rejection 
and crucifixion of Christ. 

2. So also in all great forward and upward 
movements of the race there had been long 
states of previous preparation, a gradual edu- 
cation of the people up to the necessary point 
at which combinations and organizations 
could take place. The operation of this law 
is plainly traced in the return of man to the 
yet-prophetical Millennial age. That time 
will come as surely as the earth stands ; for 
it will be the natural consequence of a long 
chain of progressive movements in Religion 
and Science, tending continually upward, 
and it is but the orderly sequence of an 
irresistible law of the Divine government. — 
The very fact of the incarnation of the Lord 



74^ 

as a new and conquering power, and the 
establishing of a new order of religion and 
science, is a sure prophecy of the final com- 
plete regeneration of the earth in all its 
kingdoms and the return of the golden Age, 
riot in its old condition of infantile innocence, 
but in a new innocence of wisdom and angelic 
manhood. 

3. We may, by observing the coincidences 
of the great events, in the decline and the 
return in human history, especially in relig- 
ion, which is its soul and life, arrive at an 
approximately correct date of the Millennial 
advent, in its more marked beginnings. By 
a reference to the Chart, it will be seen 
that in the first half of the circle — the 
retrogression of the race— there are four 
great pivotal dates, marking the points in 
the history of the human family, on which 
are hinged certain great eras pregnant 
with its destiny. The first, the beginning 
of the circle or the meridian of the golden 
age, B. 0. 4004 ; the second, that of the flood, 
234S; the third, the commencement of the 



75 



Israelitish Church, 1760; anl the fourth, 

in the flight of Moses from Egypt prepara- 
tory to the exodus of the Israelites from 
captivity, 1531. Now, corresponding to these 
numbers on the opposite side of the Chart we 
have, first the Reformation, A. D. 1539 (a 
difference of 1 year between the Exodus and 
the Protestant Reformation); second, the new 
revelation of spiritual truth, 1757 (a differ- 
ence of 3 years between the Israelitish Church 
and the New Dispensation) ; and, yet to be 
established, the commencement of the Mil- 
lennium, 2339 — 464 years from 1875 — (a 
difference of 9 years between the Flood and 
the Millennium), corresponding with the 
end of the Golden age — the Flood. Fol- 
lowing the same system of calculation and 
the same ratio of increase, we find that man 
will complete the first grand circle on the 
dial of time, or meridian of the millenni- 
um, about A. D. 3977 — 2102 years from 
1875 — (a difference of 27 years between the 
two sides). It will be seen that the dates do 
not absolutely and precisely agree, the return 

6 



76 



time being accelerated in a certain obtainable 
ratio, owing, doubtless, to the increased in- 
flux of power into the world. Taking the 
dates as we find them, they stand thus : 

Golden Age 4004—3977=27, dif. bt'n the two fides. 

Flood (Sub.) 2348—2339 =9 , " " Flood and Mil- 

1656—1638=18 [lennium. 

Flood 2348 2339 

Isrl'eh Ch. (sub.) 1760—1757 = 3 , " " Is. Ch.& N. Dis. 

588 — 582 = 6 

Israelitish Ch. 1760 1757 

Exodus (sub.) 1531 — 1530 = 1 " " Ex.&Prot.Itef. 
229 — 227 = 2 

Another curious coincident is in the ratio 
difference between each product of the three 
examples : L e., 18, 6, 2, making 1 9 ? =-J on 
first example ; f=^ on second example; and 
\ on the third example. 

4. It is supposable that the commencement 
of the golden age was very remote, centuries 
if not ages beyond the utmost chronological 
records in our possession, and that the event 
marked as our second great date was at its 
close after a long declension. So the corre- 
sponding point marked as the probable date 
of the millennium, 2339, or 464 years from 



77 

1875, is at the full commencement of that 
period, and it may be thousands of years 
before its glories will be fully revealed and 
its blessings fully enjoyed in the complete 
regeneration of the human race and the 
purification and restoration of the natural 
world. We have demonstrated, in the be- 
ginning of this article that there is a spiritual 
science of mathematics, and that the retrac- 
ing steps of a return must necessarily cover 
the original ground of the departure. The 
journey from a moral point of departure and 
the journey back to it, are exactly equal in 
length. The time occupied in each may be 
variant, according to impetus and the power 
exerted in each case. But we think there 
will be found little discrepancy in either half 
of the history. 

Why Chart printed in Colors. 

1. The colors on the chart are representa- 
tive of the religious and scientific condition 
of the race in its several stages of progress. 
White light is composed of three primary or 



78 

elementary colors, Red, Yellow, and Blue. 
These are the original and uneombined col- 
ors. By their various combinations every 
variety and tint known to man may be and 
are really produced.' 4 ' The red ray is the 
one accompanied by heat, and hence repre- 

* An interesting proof of this may be seen by intently 
looking for a few moments at a bright spot of any of the 
three colors on a dark ground and then turning the eye 
to a white wall or other object, when the image of the 
colored spot will appear in the complementary color, not 
either of the three colors separately, but the remaining 
two combined. For instance, suppose the color selected 
be bright red, the image on looking on a white ground 
will be green — a combination of yellow and blue. The 
reason is obvious : by the strong action of the red light 
upon the retina of the eye, its susceptibility to the red in 
the white of the wall is for the moment destroyed,— just 
as bright sunshine makes us blin i to objects in a dim 
light, — while its susceptibility to the remaining two col- 
ors remains unimpaired. They are therefore seen alone 
at that point while the red is excluded, and their combi- 
nation together produces green. This is the meaning and 
the origin of complementary colors. 

A very good way to perform this experiment is to paste 
a gmall piece of bright colored paper on a dark ground of 
any kind, and, after looking at it for a few moments, 
cover it suddenly with a sheet of white paper without 
moving the eye. 



79 



sents love, religion, charity, mercy. The 
yellow ray is the most luminous, and hence 
corresponds to wisdom, faith, intelligence.— 
The blue ray is the one accompanied by 
chemical action and is called actinic, and 
hence represents science, or knowledge pro* 
ductive. Following this order, the red line 
running with various windings and undula- 
tions through the circle represents religion, 
the blue one accompanying it with its angles 
and lines represents science. When religious 
or scientific activity is very small these streams 
are comparatively straight and smooth, but 
when the activity is greater the undulations 
and angles are more frequent. When these 
two great principles are in their purity, the 
tint is lighter, but where they become per* 
verted and obscure the tint is darker and 
more murky. All Nature is mathematically 
colored. The leaves of trees are green and 
they correspond, in both the yellow and blue 
colors that compose them, to faith and 
Science. In the fruits, red and its combina- 
tions largely predominate. In the fruit of 



80 



the viae, red and blue are the prevailing col- 
ors. In most of the small fruits red prevails, 
sometimes with an admixture of yellow, 
sometimes of blue. Of all flowers the rose is 
queen, and the prevailing color is red and 
its various shades from deep to almost white. 
It is emphatically the flower of love in pur- 
ity. The lily, pale, faintly tinged with red, 
is the emblem of passionless purity. 

These instances are proof of the law of 
color as exhibited in the chart. 



SCIENCE AND RELIGION. 

Corroborative Testimony 

Taken from one of Robert Sears' Works. 

"It is most unfortunate that science and 
religion should ever have been made to 
assume a hostile front. This has been pro- 
ductive of incalculable mischief, which has 
operated in two different directions. In the 
first place, it has too frequently led the 
friends and advocates of religion to display 
an unwarrantable jealousy of the progress of 
science, and to frown upon those who were 
engaged in the ardent prosecution of it. It 
would appear as if the imagination had been 
indulged, that every new conquest achieved 
by science, involved the loss of a domain to 
religion — that every new pillar erected in the 
temple of science had been stolen from the 
temple of religion. This sort of groundless 
alarm might have suited the time when igno- 
rance was esteemed the mother of devotion ; 



82 

mid when undoubtedly it was the interest of 
the priesthood of a corrupt superstition that 
men should know as little and think as little 
as possible. But surely all such jealousy is 
unworthy of those who have an equally well- 
grounded conviction that the works of nature 
and the volume of revelation proceeded from 
the same source. 

" If this be the case, then, while science 
and religion may each have their appropriate 
domain within which their dicta are absolute, 
it can nevier happen that these will be con- 
tradictory. God has not written one language 
in the Bible, and a contradictory language on 
the face of creation. Revelation and scieuce 
tnay not always speak the same truths, but 
they will never speak opposite truths. The 
danger lies in a kind of twilight understand- 
ing of either. It is not only possible, but 
likely, that an imperfect knowledge of the 
Scriptures, on the one hand, and an imper- 
fet knowledge of science on the other, may 
land us in irreconcilable difficulties, which 
can only be cleared away by a more complete 



83 



understanding of both. But this, so far 
from leading us to be jealous of the advances 
of science, should lead us to encourage and 
stimulate them to the utmost. While it is 
not only justifiable, but right, that we should 
regard with suspicion any conclusion of sci- 
ence which seems subversive of the truths of 
the Bible, it would be at once irrational and 
sinfuJ to attempt to stop its progress. 

" Perhaps the conclusion may be a wrong 
one, deduced from a superficial acquaintance 
with science, which, if farther prosecuted, 
would lead to its abandonment. Perhaps 
the contrariety between science and revela- 
tion is only apparent, and results from our 
hasty and erroneous interpretation of the 
Bible. Take, for example, the well-known 
case of Galileo. He became convinced as he 
prosecuted the study of astronomy, that it 
was not the sun which revolved round the 
earth, as was universally believed at that 
time, but that the earth revolved round the 
sun. Alarm was taken at this conclusion, as 
if it expressly contradicted the language of 



84 



the Bible, which speaks of the sun as rising 
and going down, and Galileo was subjected 
to persecution as an infidel. What then was 
the result ? The science of Galileo has been 
established beyond the power of contradic- 
tion ; but the Bible has not therefore been 
found to speak the language of falsehood. 
His discovery has only led to a sounder inter- 
pretation of those texts which the science of 
astronomy was thought to contradict. And 
this must be the issue of all seeming contra- 
dictions between revelation and science. It 
may happen that science now, as in the days 
of Galileo, may subvert some of our views of 
Scripture language ; but, if so, we ought 
rather to rejoice that science has aided us to 
a sounder and more correct interpretation of 
the Bible than we had hitherto attained. 

u Here, then, are two errors to be guarded 
against, which we shall take time merely to 
notice. The first is the tendency to bend the 
facts of science to meet our views of revela- 
tion. No attempt could be more mischievous 
than this. When we are engaged in examin- 



85 

ing the properties and relations of matter, let 
us receive the facts it gives us without equiv- 
ocation and without reserve — let us listen to 
the voice we evoke ; as if there was not another 
in the universe. When we set ourselves to 
study nature, let us become the faithful and 
humble interpreters of nature. The second 
error is, the tendency hastily to adapt the 
language of Scripture to the inferences of 
science. This tendency is no less mischievous 
than the other, and has led in some instances 
to an utter subversion of all religious truth. 
When we are engaged in the study of the 
Bible, let us deal by it as we would by science 
itself. Let us hear what it says without 
reserve, and listen to its voice as the voice of 
God. Our part is to act as its fatihful and 
humble interpreters, and to subject it only to 
such questionary processes as we would adopt 
with any other record, the real meaning of 
which we were anxious to ascertain. By 
acting thus honestly both with science and 
religion, it will be found that they speak a 
language always harmonious, because always 
true." 



THE TWIN RIVERS;* 

OB 

SCIENCE AND RELIGION. 

By J. T. C. 

Down the continent of time, 
Flow two rivers side by side ; f 
One with silver flood and azure, 
One with gold and crimson tide. 

Winding through a devious valley, 
Plunging down the mountain's steep, 
Down the gorge of murky ages, 
Then through marshy plains they creep; 

Flashing in the light of morning, 
Dark and silent as the grave, 
(Hear as crystal now their waters, 
Turbid now as Lethean wave. 

* Written on seeing Prof. Emery's Chronological Chart 
"Religion and Science." 

f See Paths of Religion and Science on Chart. Relig- 
ion is represented by the winding red path; and Science 
by the zig-zag blue path. 



88 

Winding, gliding, flowing ever, 
These two rivers side by side;— 
Science one and one religion, 
Truth and goodness, Man and Woman, 
Youth and maiden—Bridegroom, Bride ! 

When perverted — false and evil 
Are the bitter floods that flow ; 
Hideous consorts ! syren, demon — 
Death and darkness, wail and woe ! 

See ! the glare of conflagration 
Blood-red o'er the darkness break ; 
Glow the fiery arms of Moloch, 
Gleam the fagots and the stake. 

Rack and wheel and red arena 
Soaked and steaming hot with gore; 
Hear the shriek of mangled victim 
Rising from the Stygian shore. 

Tigers snuff the reeking carnage, 
Eyeballs red with rage aglare, 
While the shout of maddened thousands 
Rend the demon-haunted air. 

Through the bleak and gloomy ages 
Crimsoned o'er with human blood 
Slowly wind the turbid rivers, 
Slowly pours th' empurpled flood, 



89 

Sinking deep and slowly deeper 
In the death-o'ershadowed vale ; — 
Till the hour of earth's deep midnight 
Woe and darkness shall prevail. 

O'er the darkness of the ages 

With a phosphorescent light, 

Pale as moonbeams through the vapors 

In the ghostly hours of night, 

With a flickering, flashing lumen, 
With a dim, unsteady gleam, 
Science o'er the darkened ages 
Sends her faint, uncertain beam. 

Lo ! a gleam of star or planet 
Streaming 'thwart the midnight sky, 
Rising o'er yon eastern mountain, 
Resting now on Calvary !* 

Pale, pure beams of pearly brightness ! 
Silver sheen of holy light, 
Streaming through the silent darkness, 
Silvering all the robes of night — 

Pale, prophetic star ! thy glory 
Breaking now o'er mountain height 
Tinges all the coming ages 
With a warm millennial light ! 

* See Cross at bottom of dial on Chart " Science and 
Religion." 



90 

Clearer flows the purple river, 
Purer burns th' uncertain ray, 
Growing brighter as the darkness 
Slowly lightens into day. 

Purple now to crimson paling, 
Crimson pales to flamy gold ,* 
Murky azure fades to silver 
As the pearly gates unfold. 

And these twinn'd and winding rivers-,, 
Sparkling in the morning ray 
Soon shall swell into an ocean 
In the full millennial day.* 

On yon mountain midway rising 
To the stooping, bending skies, 
See the million millions gathered, 
Hear the songs of triumph rise 

Like some grand celestial Organ ; — 
" Earth is ransomed ; sin and tears, 
Death and hell have passed forever, 
Never more to be remembered 
Through the long, eternal years." 

* See the Word as it emerges from the cloud at upper 
right hand of Chart " Religion and Science*" 



APPENDIX. 



A 

BRIEF 

BIOaRA.FHIO^VL 

SKIET OH 

OF 

THE AUTHOR 

BY 

W. F. WOODWORTH, M. D. 

ALSO 
A 

Written Delineation 
of his 

PHEENOLOGICAL 

CHARACTER 

BY 

PROF. 0. S. FOWLER. 



Why This Appendix. 

The Divine Teacher said, "He that doeth 
evil hateth the light ; but he that doeth 
truth cometh to the light, that his deeds may 
be made manifest/' So confident are we of 
the truth of our works, now offered to the 
public, that we come forward with Portrait, 
Biographical Sketch and Phrenological Char- 
acter, that they may see and know us the 
more intimately. We recognize their right, 
in some sort, to know him whom they are 
asked to read ; and perhaps in no other way 
can they so readily gain the desired insight 
into his character as by a view of his face, 
his life, and his mental and moral character- 
istics. Besides, a short biography is often 
very useful as showing the triumphs of cour- 
ageous and determined effort in overcoming 
great difficulties and in winning the battle 
over great opposition. 

The Author. 



Biographical Sketch, 

By W. F. Woodworth, M. D. 
o 

Every great work creates a desire to see 
and know something of its author ; hence 
Prof. Emery, who deprecates anything like 
self-laudation, has so far yielded to the wishes 
of his friends as to insert here the briefest-' 
possible sketch of forty-four years of his life. 

He was born Sept. 12th, 1830, in Franklin 
Co., Ohio, of German descent. His father — 
Rev. S. J. Emery — was an eminent clergyman. 
His mother, fourteen years an invalid, was a 
sterling Christian woman. 

* He expects at some future time to publish a more- 
full biographical sketch, in which will be related some 
wonderful things which are too numerous and lengthy 5 
for this brief sketch. 



9; 



At three years of age, scarlet fever came 
near depriving him of life, and left him a 
semi-mute. He has never recovered his hear- 
ing, nor entirely his health. 

As a youth he was remarkable for many 
useful and curious inventions, evincing great 
originality of thought, and an insatiable 
thirst for knowledge which, for want of hear- 
ing and means, was beyond his reach. 

At eighteen, his mother, for whom he had 
a peculiar affection, died, which intensified 
his naturally spiritual cast of mind, already 
strengthened by his social seclusion and years 
of filial companionship at the maternal sick- 
bed. 

At twenty-one, to use his own phrase, he 
was " profoundly ignorant;" but I opine that 
to a mind like his, the physical world, to him 
so mute and mysterious and yet so beautiful, 
furnished many " object lessons," fraught 
with the choicest self-culture, and suggestive 
of the measureless height and fathomless 
depth of the Infinite ; and that in taking 
counsel of his heart at the bed-side of his 



invalid mother, in so many years of filial duty, 
he acquired much of that mental discipline 
and self-abnegation, which distinguishes his 
later years. If, then, he was a profoundly 
ignorant/' he had the best possible foundation 
upon which to build a fine character and em- 
bellish it with choice culture and rich attain- 
ments ; otherwise his subsequent almost 
magical development would seem a miracle. 
He now entered the Indiana Deaf-Mute In- 
stitution, and in one year passed through its 
seven years' course, and for nine years there- 
after was one of its successful teachers. 

Seven of these years (after he was twenty- 
two years old) were devoted faithfully, ear- 
nestly and untiringly to severe study ; mostly 
of the natural sciences — some thirty branches 
in all, — among them Astronomy, Chemistry, 
Geology, Botany, Eadiology (radiates), 
Entomology (insects), Ichthyology (fishes), 
Herpetology (reptiles), Ornithology (birds), 
Ethnology (races of men), Physiology, Anat- 
omy, Phrenology, Physics (matter, heat, 
light, etc,), Political and Domestic Economy, 



98 

Katural History, Architecture, Landscape 
Gardening, Mental and Moral Science, etc. 
etc. 

To accomplish so much, he made it a 
rule to retire regularly at 9 P. M. and 
to rise at 3 A. M., excepting Sundays. — 
This rule he strictly adhered to the year 
round. During most of the seven years he 
boarded and roomed at the Indiana Deaf 
and Dumb Institution. This building being 
heated by hot air from a furnace in the 
basement, and the fires never lighted till 
about 5 A. M., his room would not become 
warm till near 6 o'clock ; and the furnace 
often getting out of order, there would be no 
fire for a day or two. Of course, in winter it 
was very cold work to study for hours and 
often days without fire, and sometimes the 
cold was so intense that it was impossible to 
stand it. After dressing, washing etc. (which 
he always attends to, and does yet on rising), 
he would on those cold occasions take the 
bed clothes and spread on a chair, seat him- 
fcelf and pull them snugly over him, and thus 



99 

tucked up would go on with his studies un- 
interruptedly. Thus he succeeded in keeping 
up his studies regularly through the winters. 

This plan gave him ten hours' study per 
day, five hours in the morning and five in 
the evening, besides his hours of teaching. 
This, including his Sunday studies of Moral 
Philosophy, the Scriptures, etc., made an 
average of 75 hours per week ; making for 
the seven years, 27,300 hours of hard study 
besides his regular duties as teacher which he 
faithfully performed. 

All this was accomplished without the 
stimulus of great aspirations for honor or 
personal aggrandisement, but from a desire to 
learn for himself all in his power of every 
branch of truth ; with the full hope that the 
wiser he became the happier and more useful 
he could be in his isolated condition, and the 
wider would be his influence and the greater 
his opportunities to benefit his fellow crea- 
tures, and especially those of his peculiar 
condition. And he has not been disap- 
pointed in these hopes and these desired 



100 

opportunities ; for he says he often feels well 
paid for all this toil by the satisfaction it has 
afforded him to witness the evident gratifica- 
tion and benefit many have derived (learned 
men as well as others) from listening to and 
conversing with him about the Arcanas of 
nature and Spirit— and especially of the lat- 
ter. For it is through a clear understanding 
of the one that he can more fully and clearly 
read the other. 

This habit of study he still maintains, 
though he does not rise so early now as then. 

During this time, by this severe private 
study he acquired literary and scientific at- 
tainments which won him the degree of M. 
A. from an Indiana College ; being, I think, 
the first semi-mute in America receiving that 
distinction. 

At twenty-six he married Miss Mary Alley, 
of Decatur Co., Ind., an accomplished deaf- 
mute lady, and a graduate of his Alma Mater. 

In 1860, desiring a wider and freer field, 
he went to Kansas, passed through the fam- 
ine of that year, refusing public relief, and 



101 

during the war which followed, by great per- 
sonal exertion and sacrifice, he succeeded in 
establishing the Kansas Deaf- Mute Institu- 
tute, and published a literary paper, called 
the Kansas Home Circle. Subsequently he 
published the Marseilles (111.) Independent. 

His Kansas enterprises were not remuner- 
ative, and he came out of them \yith impaired 
health and depleted purse ; and turning his 
mind more exclusively to the application of 
science to theological research, found in the 
high way of science, the open way, " through 
nature up to nature's God," in the "science 
of correspondences/' 

For seven years, amidst trials and discour- 
agements, but with sublime faith in his mis- 
sion, he devoted the best energies of his mind 
to his chart, "Order of Creation," illustrating 
his theory of creation, and showing the har- 
mony of spiritual essence with physical sub- 
stance. 

By the aid of this chart he demonstrates 
that all creation is based upon the exact sci- 
ence of mathematics, thus founding the uni- 



102 

verse upon the one immovable rock of truth, 
and showing the orderly relation of the natu- 
ral sciences from Chemistry to Ethnology — 
the progressions of creation from the lowest 
or gaseous to man — called by modern scien- 
tists the " Descent of man." This he shows 
to be by an orderly ascent from lower forms 
as bases or continents, to higher ones super- 
imposed upon them, as a structure upon its 
foundation, which he proves to be the normal 
method of creation instead of the develop- 
ment of lower into higher orders as denote! 
by the doctrine or hypothesis of evolution. 

For the last three years he has also, by 
great study in the direction of the mathemat- 
ics of history, designed and perfected his 
Chart, representing the conjoined pathway 
or history of Science and Religion, illustrat- 
ing the fall or declension of man from order 
and innocence and wisdom, and his redemp- 
tion through a new influx of truth into the 
natural and spiritual degrees of the soul. It 
also shows a curious mathematical method of 
figuring ont the incoming of the Millennium, 



103 

by tracing the coincidence of certain gre&t 
events both before and after the coming of 
Christ. 

These Charts, with his books, are really 
very remarkable productions, especially so for 
a self-educated man, and he a semi-mute, 
almost isolated from the world and cut off 
from its numerous advantages; shut up, so 
to speak, within himself, and thrown entirely 
on his own resources. They transcend any- 
thing known in the " silent world/' and the 
charts are certainly unequaled by anything of 
the kind ever attempted by any one. 

As an educator he takes high and advanced 
ground ; always radical and progressive, he 
stands high among his contemporaries. 

He accepts no theories, however well sup- 
ported by learned opinions and venerable tra- 
ditions, until he has examined their structure, 
handled their pillars, and digged about their 
foundations to see whether their substratum 
be rock or sand. 

I cannot do better in this connection, than 
to quote from a writer in a Western journal 



104 

concerning the subject of this biographical 
sketch : 

"Prof, iilmery is glorified in one of our 
editor's letters, as well he may be ; for few- 
men have ever contributed to the relief o: 
Buffering humanity so bountifully — none cer- 
tainly with greater readiness or with warmer 
sympathy. The Home Circle, though a 
prodigy of perseverance and industry, is not 
an accidental development of his energies. 
He has been singularly sagacious and original 
in devising ways and good ones. 

"Our friend, casually observed, has noth- 
ing particularly striking in his personal ap- 
pearance. His present defects are timidity 
and a distrust of his own abilities. By ply- 
ing him with questions, the whole mental 
make-up of the unpretending man will be 
brought out in striking contrast to the entire 
awkwardness of the ' outer man/ One would 
pass him in the street half a dozen times 
without notice ; but once drawn into a dis- 
quisition with him on scientific subjects, such 
a one would find his conversation a sort of 



105 

German punch, made up of philosophy, educa- 
tion, medicine, architecture, and religion. He 
has a natural, felicitous flow of talk, always 
overswelling its boundaries, and sweeping 
everything before it right and left. He is 
very earnest, intense, emphatic. 

" Perhaps our readers may imagine that 
our remarks relative to the Professor have all 
a leaning to favoritism. We take leave to 
quote the opinion of Mr. E. A. Sheldon, Su- 
perintendent of the celebrated ' object ' school 
at Oswego, N. Y., with regard to his views 
of education : 

" i I am glad that Kansas is represented 
by one, at least, who has correct views of ed- 
ucation. It is quite gratifying to find one 
who is so thoroughly Pestalozzi*; and to you 
it must be equally gratifying to find that 
your views so nearly accord with those of one 
whose name stands in the front ranks of the 
educational reformers of the world. 3 

"Mr. J. A. Jacobs, A. M., for many years 
superintendent of the Kentucky Institute for 

* Referring to the founder of the system of object- 
teaching, Pestalozzi. 



106 

deaf-mutes, in a letter dated the 14th of Au- 
gust, 1862, pronounced the Professor's views 
of education to be c entirely just/ 

" We then are not alone in the opinion we, 
od our own side, have already expressed on 
the subject. 

cc His dress is usually plain, but scrupu- 
lously neat. 

" He has 'it in* him to achieve 'the proud- 
est triumphs* and the greatest laurels, con- 
sidering his phrenological developments/' 

Personally, Prof. Emery is plain, retiring 
and unpretentious, caring little for outward 
show, valuing only internal adornments. 

His great depth of thought, ripe scholar- 
ship, spiritual premonition and sterling qual- 
ities of mind and heart are best appreciated 
by those who sit down with him to " the 
feast of reason and flow of soul." 

* When this was penned Professor Emery was Super- 
intendent of the •• Kansas Deaf Mute Institute," of which 
he was the founder, and little dreamed at that time 
that this prediction would be literally fulfilled in the 
production of his Charts and books, especially his work 
on " Order of Creation," which was first thought of 
of some time after leaving Kansas. 



107 

Notwithstanding some defects in pronunci- 
ation, resulting from defective hearing, his 
fine mental acquirements, good language, 
earnestness and sincerity of manner make 
him a very interesting public speaker.* 

Socially, he is warm and true-hearted, 
genial and sincere. 

Morally, no guile has been seen in him, in 
along and intimate acquaintance. 

The future, with it3 measureless possibili- 
ties, is before him. That his usefulness may 
be commensurate with his exalted aims, is 
the earnest hope of his life-long friend. 

* Acquired mostly since he was 35 years old. 



PHRENOLOGICAL CHARACTER. 



Phrenological Sketch/ 

Given at Indianapolis, Ind., Jan. 27, 1857. 
By Prof. 0. S. Fowler. 



Your organism is more favorable to the 
manifestation of mind, and thought : Strong 
Literature, or something intellectual, than 
of anything physical, such as labor of any 
kind. You are active physically and quite 
strong, in fact, for a man of your health, 
very strong and also spry, and tough, and 
could endure labor if obliged to, but your 

* His father, who was a fine Physiognomist by nature, 
self- study and experience only (never having read any 
works on Phrenology and Physiology) pronounced this 
Phrenological description very accurate in details. — ■ 
Though in doubt as to all the claims of Phrenology, this 
was to him a practical proof that there was something, 
if not a good deal, in it. Ed. 



110 

organism runs naturally much more to the 
mental than material, and sentimental than 
Physical, and I perceive that your forehead 
is hot, which signifies an unusual action, 
especially of the intellectual organs. You 
have within five years been studying with all 
your might, or reading, writing, and think- 
ing.* 

Have had a great many ideas, and they 
have been based on common sense ; you have 
become dissatisfied with many doctrines 
taught you, and have investigated for your- 
self, and have exercised a more than ordinary 
share of sound, available common sense. — 
Have very likely studied nights, which I 
charge you not to do, and sleep abundantly 
and not exercise your mind too many hours 
in the 24, but exercise your muscles more, 

* This was given 5 years an-d 4 months from the time 
he commenced his education, beginning with the '* Manual 
Alphabet " 3 clays after he was 21 years of age, and is part 
of the time mentioned in Biography where it speaks of 
his private studies. Seepage 97 of this work. Query, 
How did Prof. F know this, they being entire stran- 
gers ; or by what sign, &c. did he read this knowledge so 
accurately ? Ed. 



Ill 

and mind your eating, for though your stom- 
ach is naturally good, it is now practically 
poor, I presume in consequence of overeat- 
ing, a disease of some kind. 

I somewhat think that you have been the 
victim of Quinine,* and I charge you to take 
no medicines, but instead take care of your 
health. Give yourself abdominal action by 
swinging your hands, Gymnastics, or some 
kind of manual labor, for your vital and di- 
gestive organs are becoming torpid and your 
brain unduly excited. Breathe deeply and 
be much in the open air, and especially culti- 
vate conjugal affection, plant your attach- 
ments where they are to remain for life.f — 
You will find washing all over in cold water 
every day of great service to you. You are 
a most ambitious man, but your ambition runs 
mainly in the line of intellect, and moral. — 

* Just previous to this he was sick, and the L)octor gave 
him quinine ; he has taken none since. What sign shows 
the effect of quinine ? Ed. 

t He had been married just 6 months and 2 days. Is 
there no sign by which to know married persons from 
unmarried ones: Ed. 



112 

You are ambitious to keep your moral char- 
acter pure and spotless. You are ambitious 
to excel in whatever you engage. You are 
determined to use the world to the best 
advantage. You are wanting in self-respect, 
too distrustful of your own abilities, too 
excessively alive to the speeches of people. — 
You are rigidly just to govern by correct mo- 
tives. Very hopeful, buoyant, and aspiring, 
and look naturally on the bright side. No 
way revengeful, but very resistant, forcible, 
and calculated to push your plans, right 
through, thick and thin. You are hearty in 
your friendship, but rather particular, so that 
if persons are not exactly to your liking dis- 
card them, and this principle will appertain 
in regard to your choice of a wife. 

So make up your mind to marry at least 
soon, and secondly to cultivate conjugal 
affections, and let nothing interfere with it, 
In two years* after marriage, for once fairly 
enlisted, your attachments will be hearty. — 
You are fond of children, friends, and home, 

* Does man only become "fairly enlisted " some time 
^fter, instead of at marriage ? 



113 

and will enjoy domestic life very much if 
suitably matched. 

You are likely to dwell on one single thing 
till it is all done up, and are very continu- 
ous.* You are no ways revengeful, yet are 
quick-tempered, but govern your temper 
welL You are liable to eat too much and 
too fast. I spoke before Physiologically, 
now Phrenologically when I repeat, eat less 
and leisurely. You are very fond of money 
— will make everything pay. You have a 
good mercantile talent— are close, but honest. 
You are exceedingly cautious and reserve, 
even down to minor matters. 

You should cultivate outspoken frankness. 
You are too fearful of consequences by all 
means. Shake off much of your anxiety, for 
it does no good, but rather does you harm. 
You have a good deal of religious sentiment, 
especially of spiritual premonition. You are 
devout and very obliging, but hard to believe 
unless you have proof which cannot be 

* Hence his success on Charts, M Order of Creation," 
'Circular Chronology," &c k Ed. 



114 

gainsayed nor resisted. You are kind and 
full of sympathy, but do not give money as 
freely as kind offices. Possess rather a bril- 
liant Imagination along with excellent 
descriptive powers, and if properly educated 
could make a first-rate writer. You are 
exceedingly fond of the beautiful in Nature, 
and art, the poetical, the perfect, and are 
particularly fond of the flowers, of Litera- 
ture and elegance everywhere. You have 
really refined taste everywhere, and in every- 
thing. You have, too, Mechanical ingenuity,* 
but ought not to live by manual labor. You 
are too serious, — ought to laugh more and 
joke. You are a great observer, see every 
thing, and remember all you see. You are 
great in method, want everything in place. 
You are good in figures. You have the 

* His first mechanical effort was a nice case-knife handle 
made when nine years old. At ten he invented a correct 
sun-dial that read the hour, half and quarter hours from 
sun rise till sun set, he never having seen or heard of such 
an instrument. Got the idea by seeing his mother make a 
"710071- mark" on the porch. At 23 made, with a jack- 
knife, a sextant that read the minutes, — never having 
seen one. Since then, he has invented a great number of 
things. Ed. 



115 

Phrenological organs requisite for making 
a good minister. * You remember places well, 
and have an almost unconquerable desire to 
see as well as try the experiments. Have a 
historical cast of mind ; you are logical and 
excellent in putting this and that together 
— very discerning. See minor points of dif- 
ference and discrepancies. You have of late 
been studying some subject deeply.*)" Will 
command an excellent style of expression. — 
Language is well developed and words well 
chosen. You are agreeable, have a well-bal- 
anced mind, but, sir, I repeat, your health 
should receive your first attention, for it has 
suffered badly. 

Belief is by a rigid observance of the Laws 
of health. 

* He was early impressed that he was called of God 
for special work, and thinks he is serving God in all he 
does ; and also thinka that he was specially endowed and 
directed to work out the ft Order of Creation s '' Circular 
Chronology, &c. 

t Architecture, which he then though': of following as 
a profession at some future time. How can a Phrenol- 
ogist tell this ? Ed. 



A Masterly Production! 

Arcana of Nature Revealed ! ! 

ORDER OF CREATION, 

OR 

The Orderly Creation of Man. 

BY P. A. EMERY, M. A. 

A beautiful, illustrated chart, showing the order of 
creation, based upon Mathematics and constructed upon 
strictly scientific principles. Showing the relation and 
natural position of various kingdoms and the orderly 
arrangement of the natural sciences : and illustrating the 
orderly ascent of creation, from its first inception to its 
crown of perfection in Man : 

WITH A 

MANUAL OF EXPLANATION: 

To whieh is added The Twelve Axioms of Creation and 
amplifications of the same. 

Address Mrs. Prof. P. A. Emery, 

Chicago, Ills. 
C1P This profound and wonderful chart is so original 
and unique it must be seen to be understood and appre- 
ciated. 



A Wonderful Booh. 
Inner Life Night Thoughts, 

OR 

The Rational Dream Book. 

ILLUSTRATED. 

By P. A. Emery, M. A. 

A treatise based on new laws of interpretation, rational, 
scientific and logical : it deals in no conjectures or fanci- 
ful interpretations of dreams, but philosophically and 
scientifically explains their origin, their significance, and 
their use, A book designed to show how to read charac- 
ter by dreams, and for the improvement of same in all. 
" Dreamland is a play-ground of the soul, 
Weird regions vast, like unto death profound. 
* * * * * ' * * 

May see and know — and, being seen, 
Tell others what a dream may mean." 

Address Mrs. Prof. P. A. EMERY, 

Chicago, Ills. 

(jg|r This wonderful book comes next to the Bible in 
teaching us what we are, and unvails self-deception. It 
should be in the hands of every one— saint and sinner, 
old and young. 



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